Essentials-of-Horary-Astrology-or-Prasnapadavi-R-Bhat

ESSENTIALS

OF

HORARY ASTROLOGY
OR
PRASNAPADAV!

M. RAMAKRISHNA BHAT

Assisted by
B.P. NAIR


FOREWORD
"No sinner will creep into a place that is sanctified by the presence of a
true astrologer. No person who studies and divines the course of destiny
will ever be found in hell, but will reside permanently in the world of
Brahman."
—VarAhmihira
Astrology, it has been rightly said, is the most systematic
attempt to explain natural phenomena. The development of
astrology at a popular level owes considerably to the new intellectual vitality of the applied sciences. Today there is no area of
human experience which is not touched upon in some way or
the other by astrology. Historical evidence supports' the claim
that astrology is a valid discipline with vast potential for enriching an understanding of all phases of life.
The literature of astrology is as vast as the history of man.
No one scholar can possibly hope to untangle all of its intrinsically woven strands in the course of his life. He cannot read the
extant works on the subject, let alone resolve its intrinsic patterns of thought. Astrology has been described as both a
"Science" and an "Art". In short casting and interpreting
horoscopes have been, for more than two thousand years, the

focus of the science of astrology. Though widely discredited,
especially in the west, it is an exacting art demanding considerable expertise of its techniques.
A sophisticated science of astrology that evolved among the
Babylonians was taken over and modified by the Greeks and
the Romans. In the second century a.d. the Egyptian astronomer
Ptolemy reduced astrology to a clear set of laws—the basis of
European Astrology for many centuries to come. In India,
Nakshatravidya, the science of the stars, has been thought of as
an intellectual attainment even in the Vedic literature. The vedic
as well as pre-vedic literature including purapas contain innumerable references that show astrology to have been held in high
esteem and referred to as the 'eye of knowledge'. It is an important limb of Hindu religion and philosophy, handed down from
great seers Who had amply sanctified the subject with their
contributions.


vi

Essentials of Horary Astrology

This oldest of sciences has exercised a fascination over mankind, and the romance associated with the stars has inspired
poets from all ages. Modem research tends to show that it had
its origin in stellar worship, for, in ancient times the stars were
believed to be the abode of the gods. Astrology, as in the case
of other ancient arts which possessed the germs of truth, has
gradually freed itself from the penumbra of superstitions to
emerge as the true science of the heaven.
The development of this science of the stars however had its
own vagaries. Some profane accretions and unscrupulous practices
crept into the hoary science and probably the baser side of it
began to manifest itself. It was for this reason, perhaps, Manu

and later Kautilya denounced the use of astrology or its practice
in ordinary life. Similar views have been expressed in Gautama
Dharma Sutra and Taittriya Upunished. The famous astronomercum-astrologer Varahamihira also characterised a bad astrologer
as a sinner and one who defiles society. However, he pays extraordinary compliments to a worthy astrologer who, in his view,
should know practically all branches of knowledge under the
sun, and be a guide, philosopher and teacher to society. This
hoary lore, according to Prof. Bhat, is to be practised not for
selfish ends, but to guide the needy and the distressed, to remove the cause of their suffering and to turn their attention towards God. Though an astrologer cannot control the powers of
the stars, he can harness it through "Elections" and so enhance
the prospects of success in any undertaking or for any individual.
I had the unique privilege of going through the manuscript of
over five hundred pages of this monumental work—"Essentials
of Horary Astrology". Astrology by the deep rooted nature of
its origins, spans many centuries, and hence has many sub-disciplines and specialities. In general, it has evolved in practice
over the years into three broad areas. 'Prediction' relates to
forecasting an individual's destiny from his nativity—a calculation of the state of the heavens at his birth. 'Election' denotes
the process of choosing the most propitious moment when the
influence of the planets would be most favourable for undertaking any action ranging from matters of State to the weaning
of an infant. Finally 'Horary' resolves personal problems—


Foreword

vii

medical, moral and very often matrimonial—according to the
state of the heavens at the instant the question is posed to the
astrologer. It is this third branch of astrology that has immensely benefited from Prof. Bhat's work.
This book is intended to provide insights into the laws of
consciousness whereby the reader can comprehend that he is but

an integral unit of the larger framework of consciousness in
which all of us unite. I was not only touched by the sensitivity,
clarity, precision, and details of Prof. Bhat's treatment of the
subject, but also enlightened by the vastness of this science and
its compass over all human activities with detailed clarifications
of their attributes.
Prof. Bhat's earlier work—Fundamentals of Astrology—first
published in 1967 has subsequently seen two more editions and
the third revision is now available. It has found favour with
both students and practitioners in the east as well as the west.
Since then he has authored a number of books, the most important of them being the translation of the Brhatsamhita of
Varahamihira—a monumental encyclopaedia in Sanskrit of
astrological and other subjects of human interest—with explanatory notes and comments. This work in two volumes has already run through two editions with wide appreciation. As a
Sanskrit poet, he has a number of kdvyas to his credit; to mention a few, the Mahakavya, "Sri Sivananda Vilasab", "Kdvyamanjart" and "Guru-Mahirm-Stotra" (a string of hymns in
praise of the life and work of H.H. Sri Chandrasekharendra
Saraswathi of Kanchi Kamakoti Peetham).
In this volume Prof. Bhat presents his subject in a variety of
ways and in different contexts. The lucid and clear manner of
Prof. Bhat's work makes it pleasant to read. He has done a
great service to Indian astrology in general, and to this branch
in particular, by striving to remove the misconceptions about it.
I am sure that a critical study of this work will greatly benefit
the students and practitioners of this science. Prof. Bhat is a
restless scholar always in relentless pursuit of knowledge. Even
in his eighties now, he strives to disseminate his knowledge and
experience through his writings.
Mere knowledge of this science, however deep and clear, does
not take you to the level of predictive astrology and the practice

viii

Essentials of Horary Astrology

there of, unless one has complete faith in God and His supreme
grace. Thus Prof. Bhat has in abundance from Lord Sri Siddhi
Vinayaka of Madhupura. More than once he has admitted to
vain efforts in the realizations of the results of his work; and in
many cases with His grace of immediate success.
Prof. Bhat has been my friend, philosopher and guide in the
true sense of the term. Our friendship spans over the last four
decades and has been one of most agreeable and fruitful nature.
It is a privilege and honour to be able to write a foreword for
this excellent work of a unique speciality of astrological science—
Horary Astrology or Pra&na-Sastra.
"May Lord Siddhi Vinayaka shower His grace and give Prof.
Bhat many years of good health for the benefit of the field of
astrology and its ardent students" is my fervant prayer.
Carbondale IL-62901
USA, Diwali,
October 28, 1989

R.K. Rangan


CONTENTS
Foreword
Abbreviations
Preface
I

II
III
IV
V
VI

Introductory
Astrologer and Querist
Planets and Signs
Astamangala Prasna
Deva-PraSna
Matrimony

VII Progeny
VIII Diseases
IX Fructification of Karma
X Span of Life
XI Demise
XII Travel
XIII Rainfall
XIV Water Resources
XV Lost Articles
XVI Lost Horoscopes
XVII Decanates and Stars
XVIII Transits
XIX Miscellaneous

Page
V
xi,

xiii
1
15
31
77
95
117
155
187
221
233
245
285
315
327
339
367
377
389
401

Appendix

425

Bibliography

429

Index

431


ABBREVIATIONS
A.K.
A.L.S.
A.V.
Ba. S.
B.D.
BS.
C.A.
C.G.
C.K.
C.V.
D.A.
K.C.
K.H.
M.A.
MJ.
M.N.
N. Asct.
N.G.
N.P.D.
N.S.
P.G.
P.J.
P.M.
R.S.C.
s.c.

s.c.s.
SJ.
S.K.C.
S.R.S.
S.S.
Sa. §a.
S.T.
S.T.S.
S.Y.S.
T.S.

Ak§arakosa
Abhila§a-Sphuta
A$takavarga
Badha-Sthana
Benefic Dots
Brhat Samhita
Candravastha
Coragraha
Candra-Kriya
Candra-Vela
Dasadhyayl
Kala-Cakra
Kalahora
Mahabhicara
Markaijtfeya Jyauti§a
Maha-Nak§atra
Natal Ascendant
Nak$atra-Gocara
Na§taprasna-Dipika

Natal Sign
Pramana-Gulika
PraSna-Jfiana
Pra^na-Marga
Ravi-Sula Cakra
Surya-Cakra
Santana-Candra-Sphuta
Santana-Jiva
SuryarKalagni-Cakra
Santana-Ravi-Sphuta
Santana-Sukra
Sapta-Salaka
Santana-Tithi
Santana-Trisphuta
Santana-Yoga-Sphuta
Trisphuta


Essentials of Horary Astrology

xii
V.S.A.
Y.K.
Y.S.
Y.S.

Virasiriihavaloka
Yamakaijtaka
Yama-Sukra
Yoga-Sphuta

PREFACE
Boundless and spontaneous indeed is the grace of the Supreme
Lord i&f Siddhi- Vinayaka that has provided me, the humblest
devotee of His, with inspiration to write this book on Horary
Astrology. I am quite aware of my severe limitations to write a
book of such magnitude and reputation as this at the fag end
of my life. I, therefore, consider this as an opportunity granted
to me by the Lord to serve the cause of astrology which reveals
the subtle laws or powers of the Almighty in the form of the
divine planets appointed to administer justice and bestow the
fruits of Karma (action) on all beings living on this earth.
I have been consistently maintaining that the purpose of
astrology is to wean humanity away from the path of adharma
(evil deeds) resulting in misery and destruction, and to lead
them towards the path ©flight and glorious life. The reader, I
am sure, will find in this work enough opportunity to remind
himself of the fact that he is suffering in his present existence,
which is a continuation of the soul's journey (sojourn) towards
the abode of perfection or self-realization, as a result of his own
past misdeeds or sins, and that he can improve his lot and get
over his infirmities by taking appropriate remedial measures
through mind, word and deed. Ultimately, as Swami Vivekananda has declared, it would dawn on men that there is divinity
in every one of them and it is their bounden duty to draw out
that divinity and manifest it in all their thoughts, words and
deeds.
I have tried to answer in this work the question regarding the
relevance of this horary branch of astrology, which has been
developed into a reputed branch of predictive astrology in

Kerala, where there are some renowned families that practise
this science with uncanny powers of foretelling, giving, especially the Atfamangala Prasna system which has attained unusual
celebrity and acceptance in the West Coast of India. Sessions of
this type of horary astrology are largely resorted to in cases of
temple construction or renovation, calamities in a family or
village etc. The Pra§na~$astra (Query Science) is made use of in


xiv

Essentials of Horary Astrology

cases of theft, missing persons, lost horoscopes, serious diseases,
suspected divine displeasure, black magic etc. It is also found
useful in the case of Mu$p-pra§na (query about what is held in
the closed fist). In fact, the work Kisniya of Kfjpacarya, which
is also called Hora&Sstra, is otherwise known as Cintajfianam,
meaning. Knowledge of what is in the querist's mind, "Science
of Thought-reading". While admitting the prevalence of horary
astrology in all parts of our ancient land right from Vedic times
and that of Varahamihira, his famous commentator and others,
I should like to mention some of the special features of this
Kerala system: (1) AtfamangalapraSna; (2) DevapraSna; (3)
Karmavipaka (ripening of past deeds); (4) Vlthi, and Chatra Ra§i',
(5) Bhutodaya (rise of elements); (6) Duration of Yama (watch);
(7) Lordship of asterisms as per the VimSottartda&a system; (8)
Tastes allotted to planets in different contexts e.g. Venus rules
over sweet, the Sun over salt and astringent, at a query about
food eaten; (9) Letters of the alphabet are assigned to the elements; (10) Cora (thief) Grahas, (11) Vittaya, Tlrtha etc. in
A.V.\ (12) Candragupti chart for water-divination', (13) All planets exercise all the four types of aspect; (14) Significators of

relatives, e.g. Mars stands for paternal cousin, Saturn for paternal uncle, Jupiter for maternal uncle; (15) Time represented by
fixed, movable and dual signs as years, days and months respectively; (16) Kywtya makes Mars a friend of Venus; (17)
Badhasthanas (Houses of affliction); (18) Jupiter's number is 3,
and the Moon's 7 as in modern numerology; (19) Mdndi's greatest importance among minor planets; (20) Analysis of the
nature of Pretas (Discarnate spirits); (21) Rqanubandha (Antenatal bonds) between bride and groom; (22) Navdmsa calculation of the Ariujiha; (23) The Sutras such as Samdnya and Adhipa;
(24) Yama §akra\ (25) Abhilasa Sphufa of the Moon; (26) Mdndi's
Caturvarga; (27) Nava-NavdthSa and NavdmSa-DvadaidmSa;
(28) Kdla-Cakra-DaSd; (29) High and Low Tide signs; (30)
Pramdm-Gulika\ (31) Suryakdldgni-Cakra; (32) Thief's movements from village to forest etc; (33) Many alternatives for
arriving at the querist's natal Star; and (34) Da&d based on
Mdndi's Star. Another feature of this science is that the authors
clinch an issue by means of many an argument and example.
I have drawn materials for this work from the PraSnamdrga


Preface

xv

(P.M.). Kfsnlya Horn, Prasnajnana, SatpancaSika, Varahamihira's
Hora-Scistra and Bfhat Samhita, Jatakaparijata, NastaprasnaDlpikd, Vfrasimhavaloka, JdtakddeSamarga, Narapatijayacaryd,
Dasadhyayi (Nauka) on the Bphad-Jdtaka, Vidydmddhaviyd,
Sardvalt, Caraka, SuSruta etc.
The illustrious author of the renowned PraSna-Mdrga nowhere
mentions explicitly his own name and date of composition of
the work. However the tradition among the long line of the
Kerala-astrologers is that he lived around Kollam year 825
(1649 a.d.) in a village named Edakkad between Tellicherry
and Cannanore. There is a Visnu Temple about 2 km. to the
north of the Edakkad railway station. It is the deity of this

temple that is invoked by the author. Mr. Krishnalayam Govindan Palluruthy (Kerala), Commentator of the P.M. in Malayalam, has come to the foregoing conclusion after studying and
examining the traditions and as a result of the 'On the Spot'
enquiries. He adds that the author was a Nambudiri Brahmin,
whose mother's name was Sri and father's Mahadevan.1 This
work was the result of his teaching (upade§d) the subject to his
disciples that was written at their request. It is possible that this
Nambudiri Brahmin was the Chief Priest or Tantrin at the Visnu
Temple (Italics mine). Sri Govindan alludes in this connection
to -the opinions of the "Kerala Sahitya-Caritam" by Mahakavi
U.S.P. Iyer and another work of the same title by Raja Raja
Varma, as well as "Sarvavijndnakoiam", "Vi§vavijndnako§am"
etc. It is understood that the author's house of birth was known
as Panakkdd Illam, which is no longer in existence for want of
descendants of the family. This Illam (brahmin house) was close
to the temple. The author's life-period was between 800 and 870
of the Kollam era (1624 and 1694 a.d.). In this connection I
wish to express my humble opinion before the great astrological
luminaries of Kerala and elsewhere in respect of the author's
name, which was one of the synonyms of the name of the
"Spouse of the Daughter of the Milky Ocean". Most probably
his name was Vi$nu Nambudiri. For, the author has significantly used two synonyms of the name of his favourite deity, i.e.
1. Vide P.M. 1-1 to 4 and XXXI-117.


xvi

Essentials of Horary Astrology

Muraha1 and Murari, for suggesting the date of composition
and his own name respectively: We have to interpret the word

Labdhodayah also as 'One who was obtained his name for the
first time in a holy sacrament (Ndmodayah) from Murari'. For,
a person is known in the world by his or her physical birth and
Name (Ndmarupa)—without a registered name a person is not
recognized legally as a living entity. So the naming ceremony
(Ndmakaratja) also represents an important birth. This type of
birth also is to be understood in the present context.
It might be argued that should the author's name be a synonym of Narayapa, it could be any one of the following words—
Kfspa, Madhava, Govinda, Damodara, Hfsikega, Padmanabha,
Murari etc. and not Visnu in particular. This argument could be
successfully met by reading carefully and understanding the
author's own metaphorical language which is pregnant with
useful and pleasant information bearing on his name, which is
suggested pretty openly while referring to the hostility of Saivas
(devotees of Siva) towards Vai§pavas (devotees of Vispu). The
reader should bestow some thought on the author's prayer about
his detractors, wherein occur these two compounds viz. Iharapaksapdtam and Vi$nu-Bhaktan used apparently to highlight
the rivalry between the two sects. If they do so, it would
dawn on them that the clever author has suggested his own
name, Vi$jju, while referring to the rivalry between the disciples
of his strong rival belonging to the Cola country, Isvara Dlkjitar by name, who was also a reputed astrologer of that time.
The word Bhakta means both devoted disciple and devotee (of
God).
When the author has explicitly mentioned his rival's real
name, and not any of its synonyms such as fSiva, Bhava and
Hara, though in a simile, why should we not take the word
Vi§nu in its literal sense as his real name? His father, Mahadevan Nambudiri, must have given his favourite deity's name
(Mahd) Vi$pu to his son.
1. Vide the Malayalam Commentary, Uparatnasekha Pt. II by Punnasseri N.N. Sarma—"Kolambe Murahasamkhye", (Preface to Second Edition by C. Paramesvaran Mussathu, the commentator's pupil). Vide P.M.
XXXII-l? and 131.

Preface

xvii

The author's first disciple, according to tradition, was a poet
known as Kukapiyal, who belonged to the Kaniyar community1
and lived in his family house, Kaniyan Kandiyil in Edakkad,
which is known to be still in existence. This poet has written an
astrological work entitled PraSna-Rtti. We learn from the
Preface mentioned above that the author of P.M. has himself
written a Sanskrit commentary on his work, entitled "Durgamartha-Prakasinl" (that which reveals difficult or recondite
subject-matters). We are told that another great scholar viz.
Kaikulangara Rama Warrier, has written a commentary on the
P.M. under the title Ratnasikha (Lustre of Gem). Punnas^eri N.
Nilakantha 3arma has written a Sanskrit commentary on the
first part of this work. His Malayalam commentary is called
Uparatna-Sikha ("Lustre of Minor Gem").
Another Malayalam poet known as Machattilayathu was a
Grand-disciple (Prasisya) of the author of the P.M. His pupil
was the reputed astrologer. Ezhikara Narayaria Mussathu, whose
disciple was Kerala-Varma Unithiri. The last-mentioned astror
logerwas the Guru (teacher) of another famous scholar viz.
PunnaSseri Nilakantha Sarma (who was the Principal of Pattambi Sanskrit College, wearing a Rudraksa bead around his
neck), whose uncle was E. Narayaija Mussathu. His (PunnaSSeri's) disciple was C. Paramesvaran Mussathu. This gentleman
has provided us with information regarding the line of succession
of pupils in his Preface to the Commentary of Pumasseri N.
Sarma. (Kollam 1084, Me$a 12th day). This line of succession
could be understood clearly by means of the table given on next

page.
Puliyiir P.S. Puru§ottaman Nambudiri has echoed the above-:
mentioned views in his Preface written in 1950.
In addition to the works mentioned above there are some
English editions as well as one in Kanna^a with the Dipika
Commentary by Sri Kabyawho states that he had studied this work under a Guru living at
Tripupattura near Cochin. He says that there is some difference
1. Vide P.M. 1-1S. Though the author insists on brahmins alone to
take up the study and practice of this science, still he is not averse to
others seeking this knowledge provided they are endowed with superior
virtues.


xviii

Essentials of Horary Astrology

Vi$flu Nambfldiri

Author of P.M.

Kukaijiyal

I Disciple

Machathilayathu

II

„

Ezhikara Narayaija Mussathu
(Uncle of No. V)

III

„

Kerala-Varma Unithiri

IV

„

VI

„

Punna^eri Nflakantha ^arma
Parame^varan Mussathu

in the traditions of Kerala and South Kanara district in respect
of Daivas and Devas (minor deities). This famous astrologer has
rendered notable service to the people of Kamataka by undertaking to write an exhaustive commentary with illustrative charts and
half-a-dozen Appendices containing much useful information for
the benefit of practising astrologers as well as students of astrology. However, I find divergence of interpretation of verse 33 of
XXVI especially about the method of fixing the Lagnarksa.
According to many eminent Kerala scholars it is a new place
which is determined by the number of stars the Divasark?a is

away from ASvini and by adding that number to the Divasark$a,
whereas the Kannada edition construes it as one got by calculation of Udayark§a already explained in verses 24 and 25
of the same chapter. I have adopted the interpretation of Kerala
scholars like PunnasSeri N. Sarma, as they represent the author's
intention through their contact with the original author by
means of an unbroken teacher pupil tradition.
In the line of distinguished commentators including translators of this unique work viz. P.M., Dr. B.V. Raman, Editor of
the Astrological Magazine, Bangalore, has made significant
contribution to the science of astrology through his English
translation with copious comments and explanations. I learn


Preface

xix

that Mr. J.N. Bhasin of Delhi has published his commentary on
this work in English in three volumes. The foregoing description
of commentaries and translations of the P.M. proves conclusively the great qualities of this work and outstanding merits as well
as undisputed superiority of its methodology and indispensable
nature as far as astrologers are concerned. It is a marvellous
work indeed almost on a par with Varahamihira's Brkat Samhita,
which its author holds in very high esteem; and Bfhajjdtaka,
which he compares to a beautiful necklace to be worn around
the neck (i.e. to be studied with meticulous attention and understanding). He extols the Kf^iya Sastra (Hard) and likens it to
the Mafigala Sutra (auspicious string) worn by a Sumangald
(auspicious, married woman), around her neck. So, in the opinion of the author of the P.M. the Kr§nlya had already attained
the status of a sacred work in the realm of astrology. The Editor
of the Kisniya, which was published as the 243rd work of the
"Trivandrum Sanskrit Series" (1976), states in his scholarly and

analytical Introduction: "The fact that many Kfsniya stanzas
are found quoted in Prasna-Mdrga and that numerous similar
quotations are seen in Rudra's Hord- Vivarapa (Commentary on
B. J.) abundantly bespeaks the unrivalled popularity enjoyed by
Krsniya. .. in the vast domain of Prasna and Jataka". Sri. K.V,
Sarma informs us that the earliest scholar who quoted him frequently is Govinda Bhattatiri of Talakkulam (a.d. 1237-95).1
The above Editor is of opinion that Ky^acarya may be identical
with that Kfgua, author of a commentary of Vardha's Hord. The
unusual popularity of the Kfsniya could easily be inferred from
the fact that a citation of Kftplya-Hord is found in the Malayalain Campu Kdvya entitled Unniyaccicaritam (13th century a.d.).2
It appears that in one of the manuscripts of this work the scribe's
name is given as Atula. If this Atula is the same as the one who
authored the MufakavamSa, Krjna's date may be prior to the
11th century a.d.® There is a Sanskrit commentary on the Kf§tiiya
named Caturasundarl. Puliyur Purushottaman NambQdiri has
written a Malayalam commentary on the Kf^iyahora.
1. Vide "A History of the Kerala School of Hindu Astronomy" by K.V.
Sarma, V.V.R. Institute, Hoshiarpur, 1972, p. 47.
2. Vide Intro, p. Hi and vi footnote.
3. Vide "Keralasahityacaritram", Vol. I, p. 199.


XX

Essentials of Horary Astrology

Now we have to turn our attention to another work hailed by
the author of the P.M., i.e. Dasadhyayi1 which has attained
remarkable celebrity in the South, but nobody knows anything
about its wonderful author. The greatness of this commentary,

otherwise known as Nauka (boat), is vouchsafed by the author of
the P.M., who has devoted three verses to panegyrize it.2 He
quotes a number of authorities such as Badarayapa, ParaSara,
YavaneSvara, Govinda, Madhava, Vidyamadhava, Sripati, SaravaH, Yatra, Yukta(?)Bhattotpala, Samgramavijaya, Jatakasaihgraha
etc. The Govinda referred to by the author of the D.A. must be
Govinda Bhattathiri mentioned above, who wrote a commentary
on Varaba's Hora. When we know the dates of Kr$nacarya for
the upper limit and that of the PraSna-Marga for the lower limit,
we can fairly fix the chronology of the Dasadhyayi. We have
some references to Vidhyamatfhava2 in this commentary which
could bring down the upper limit. According to R. Shama
Shastri, Curator, Government Oriental Library, Mysore, who
wrote in his Preface to the first edition (1923) of the Vidyamddhavlya with the Commentary, Muhurta-dlpika, of Vi§uu Sarma
the author's son that the latter flourished under the patronage
of Mallappa, son of the Vijayanagara King, Bukkaraya", the
date of Vi§pu Sarma is 1363 A.D. The lowest limit being the
date of the P.M. which is known to be 1649 a.d. as shown
above, the D.A. could be placed about 100 years prior to this,
i.e. 1549 a.d. I presume that the author of the D.A. has not
revealed his own name owing to his great modesty and inferiority
complex, because in spite of his training in theory and practice
in astrology, he must have thought that his scholarship of Sans1. Vide "DaSadhayt" Pub. by Shri Venkateshwar Press, Bombay, 1912.
2. Vide P.M. 1-30 to 32.
3. Vide the Avatdrika by Puliyur P.S. Purushottaman NambDdiri to
his Malayalam Commentary of Madhavacarya's Madhaviyam (22nd
Edn. 1987). According to this writer the author was a Havyaka Brahmin
of Gunavante village near Gokarna. Later he came down to the village
called Mahki. There was a second Madhava who wrote the commentary
on the SQtasamhita named Tdtparyadipikd. There was a third Madhava
who wrote the Pra&m-Mddhaviyam. There is yet another scholar of the

same name, an astronomer, referred to in the work called Sphufanirnaya,
A Madhava is referred to as his Gum by MelputtQr Blmqatiri.


Preface

xxi

krit grammar, prosody etc. was deficient. However, his erudition
and creative intellect are clearly seen exhibited by his masterly
exposition of the inner meanings of textual passages of the
Hora.
It is surprising, however, that there is a strong belief among
some Kerala astrologers regarding the authorship of the Dasadhydyl and Nauka: They aver that the D.A. was written by Govinda
Bhattatiri, while the Nauka is the Sanskrit Commentary on the
former, the name of this commentator being unknown. This
opinion is given by Dr. B.C. Balakrishnan, Editor, Malayalam
Lexicon, Kerala University, in his Preface (1987) to the
work entitled Ahoratia-Dasddhydyi printed in Malayalam
script and published by Dr. N. Gopala Panicker, Professor of
Astrology (Retd.), Govt. Sanskrit College, Trivandrum
(1988). This work consists of two parts, the First being a
free Malayalam translation of the D.A. with Dr. Panicker's
comments, and the Second containing prose order (Anvaya),
meanings etc. This editor is of the definite opinion that the
author of the DaSddhydyi was Govinda Bhattatiri and the Nauka,
only the Sanskrit Commentary on the D.A. by an unknown
Kerala scholar.
I am, however, reluctant at this stage of my information to
concur with the opinion that Govinda Bhattatiri wrote the D.A.

an unusually brilliant commentary on the Byhajjataka for ten
chapters only. For, the Bombay edition of the D.A. {Nauka) that
was edited by Pandit Hanuman Sarma (1912) refers to Govinda
more than ten times in the commentary as "Atraha Govindahi"
(on page 10). If this author were to write a commentary on the
work of Govinda, why on earth should he repeatedly refer to
him by name? On the other hand, he would have stated at the
outset that he was commenting on Govinda's work. This shows
that Govinda is not the author of the DaSadhyayl, but a previous
Commentator on Varahamihira's Hora, to whom this scholarly
Commentator refers very often approvingly. The Bombay edition
of the Nauka contains eight benedictory verses in the beginning.
Among them the seventh verse states "I am writing succinctly
the meaning of the Vardha-Hord as understood by me for the
instruction of my pupils". The next stanza too is revealing as it
says, "This Tfkd named Nauka (boat) has been set sail on the


xxii

Essentials of Horary Astrology

ocean of inner meanings of Varaha's Hard for gathering gems
intheformof true meanings". This too proves that the Naukd
or Dasddhydyt is a direct commentary on the Hord itself. In this
connection the reader may remind himself of Varaha's statement, " Sdstraplavarh prdrabhe".
He has also shown his wonderful memory-power by quoting
almost all branches of Sanskrit and Vedic literature, both
philosophical and secular1 including all branches of astrologycum-astronomy, except perhaps grammar and porsody. I shall
content myself by quoting the author's own words in translation,

occurring at the end of his commentary Naukd, just before his
Am^fubh verses numbering 14J that clearly expound the methodology of writing Horoscopes: "However, as a result of my incompetence in exposition etc., inability to reconcile previous statements with subsequent ones, and my ignorance, I have, repeated
(in my explanations) textual words. There is a possibility of
wrong words and expressions, that may be illogical, being used
(in my work). Hence, should a scholar (come across anything
unworthy) while perusing this commentary, he might pardon
me.2 This commentary has not been undertaken (by me) as a
means of showing off my scholarship, but only to impart knowledge to mypupil who is not sufficiently intelligent." It is true that
there are a few grammatical errors' which do not at all detract
from its countless merits that have rightly made the work very
famous and instructive.
I should like to point out here some examples of his clever
arguments and deductions: Under 1-7 while interpreting the
first half which is a single compound composed of eight members, the author of the D.A. says on the basis of Govinda's
explanation: "Synonyms of the first eight signs are grouped
1. His deep knowledge of Yoga Sastra, Advaita philosophy, Sri Samkara's works, Bhatjhari's Vakyapadlya etc. is discernible in his commentary under 1-1.
2. He is not at all poor in the knowledge of grammar and prosody,
because he quotes grammatical rules in defence of the expression, Naikakiranah, one for Dvandva compounds being optionally singular. He also
names all the metres employed in the text.
3. Nyastavyam, Pitatmakatvat, Rajasikati, Nydyavirodhasca Sambhavah,
Pracchakah.


Preface

xxiii

together, while those of the rest are mentioned separately. This
suggests that among the first four Houses beginning with the
Body, the latter, i.e. I, depends on Dharma (Purva-Punya or

Religious Merit); II, i.e. Wealth, on Profession (Action); III, i.e.
Prowess, on Gain of Wealth; IV,i.e. Happiness, on Finance; V, i.e.
begetting children, on Dharma; VI, i.e. Eradication of Enemies,
on Action; VII, i.e. Conjugal Happiness, on Gain of Wealth; and
VIII, i.e. Death (disease, scandal etc.), on Sin, Destruction of
Wealth." Next he interprets 1-9 thus: Here the six Vargas viz.
Decanate, Hard, Navdrhsa, Trimsamsa, Dvddaidmsa.. and Ksetra
or Rdsi, suggest in order Kdlapurufa's six Adhdras or Mystic
Centres or Circles viz. (1) Mulddhdra with the Sun as its ruler
and Significator for Father; (2) Svddhisthdna with the MoonMother; (3) Manipura with Mars—Brother; (4) Anahata with
Mercury—Speech; (5) Visuddhi with Jupiter—Offspring as well
as with Saturn—Demise; (6) Ajnd—with Venus—Spouse.
Regarding the planets signifying father and mother for diurnal
and nocturnal births (IV-5) this author states that though this
verse introduces special kinships of the luminaries, and Saturn
and Moon for day and night births, still the significations of the
Sun and Moon for father and mother respectively are not completely obliterated. Another example of his ingenious method of
interpretation is found under VI-8:
"RaSyanatage iti-RdSisu Mftyabhdgdh... Tasu sthitah Candrah
Bhagasarflkhyefu abde§u Mftyudo bhavati."
The idea is that the Moon posited in the fatal degrees of the
different signs would bring about the native's end in the year corresponding to the degree. Elsewhere he says that the Sun cooks
the fruits of the Daids, and the Moon serves the cooked food. He
states under VIII-22. "When a King is proceeding against his
enemy to wage war, the astrologer should ask the king in private,
'what is the attitude of your mind about this expedition'? If his
answer be to the effect that his mind is full of enthusiasm and
joy, it would be a decisive indication of victory irrespective of
auspicious or inauspicious auguries." On the basis of the
. Satpgrdmavijaya he allots the four political expedients viz. Sdma,

Dam, Bheda and Danda to Jupiter and Venus; the Moon;
Mercury and Saturn; and Mars and the Sun respectively. Elsewhere he poses a question: If air planets, when possessed of
strength, confer good results, then where is the need to distin-


Essentials of Horary Astrology
guish them as benefic and malefic? His answer is the following:
When benefics be strong, natives would be very virtuous, brilliant,
noble and so on, whereas malefics, being strong, would cause
the birth of those that are greedy, selfish, intent on murdering
people, dirty, ungrateful, tale-bearers and ugly. He concludes
thus: "Strong benefics confer benefits that are of a high order;
and strong malefics do some amount of good. Similarly those
strong planets that preside over good houses, would yield
excellent results, and those ruling untoward ones, if they be
weak, would aggravate troubles."
We have already seen that there were many scholars having
the name Madhava, but one of them seems to have attained an
eminent position in the sphere of horary astrology. It is he that
is remembered gratefully by the authors of P.M. and D.A. along
with Krs^acarya. It is also clear that this Madhava is not the
same as Vidya-Madhava, who is not reported to have written a
work on horary science entitled PraSna-Madhavlyam. That is why
the author of the D.A. has clearly named both Madhava and
Vidyamadhava. Hence this Madhava, who was an expert in
PraSna-SaStra, must have preceded the author of the Dasadhyayi
by about a century. So he must have lived about 1449 a.d. or a
little earlier.
My original intention was to give the Sanskrit verses of such
works as were used by with their English translation, notes and

comments as I had done in my edition of the Byhat Samhitd,
but I had to give up that idea and provide only the English
translation in order to be able to complete the work in the shortest possible period of time for want of sufficient spare time in
my daily life, as well as energy which is fast ebbing away.
However, I have stuck to my original desire of having an alternate Sanskrit title as well as invocatory verses in the beginning
and at the end.
Now it is my pleasant duty to express my cense of gratitude
and indebtedness to the galaxy of distinguished authors
mentioned above. This monumental work, which, I am sure,
the scholarly and friendly readers endorse, is a younger brother
and a worthy companion to my edition of the Bfhat Samhitd
(in two volumes) of Vardhamihira, would not have been possible
in my present state of health but for the spontaneous and loving


Preface

xxv

help rendered by many sincere souls like Sri. B.P. Nair (Asst.
Director, C.S.R. and T.I., Berhampore, W.B.) who assisted me,
when he was in the C.P.C.R.I., Vittal, by translating a short
work entitled "Nasfaprainadlpika" in Malayalam into English
and by assisting me in preparing some chapters in the beginning;
Sri. V.R. Paramesvaran Nair of Trivandrum, who in spite of
his age and ailments has given me invaluable help, encouragement, precious suggestions, detailed information about the great
authors and commentators of astrological works of Kerala such
as the author of the Prasna-Marga, the line of succession of his
pupils, their dates etc., and loving and fraternal help by resolving some knotty problems in the P.M., (which looked like a
shower of nectar to a thirsty and tired traveller in a desert); Sri,

V.P.K. Nambudiri (near Cannanore) who painstakingly prepared
some useful charts like that of the Arutfha NavamSas and made
some useful books available tome; Sri. R.K. Rangan, Deputy
Secretary, Govt. of India (Retd.) who has been a source of
inspiration and encouragement in the matter of publication of
my works as well as other matters ever since I landed in Delhi
in 1956, and by going through the manuscript of this work and
offering suggestions for improvement as well as for his good
'Foreword'for this work; and my own near and dear ones who
have extended their loving help and cooperation in respect of
my literary endeavours. To all these gentlemen and others, not
mentioned here, who have helped me consciously or otherwise
in making this work a reality. I express my deep debt of gratitude
and pray to the Supreme Lord for showering grace on all of
them. Finally I have to thank sincerely Messrs Motilal Banarsidass Publishers Pvt. Ltd., Delhi, for agreeing to publish this
work, as they have done before my previous works, and bringing
it out in an agreeable and attractive form without much delay.
Vittal

M. R. Bhat


Chapter I
INTRODUCTORY
TOgTifsroFer
'JigsnfawyigsrpRW i
fHfsmqt TaRft ^ wrfm
m ti
ii^iumPd^t
wrfHwrnn i

H^rt
n 5? 11
srmtssr q^iif ^ifT frrmsfq^ts^n 1
f?p^ fWRfhJITT ^SRfTO^ *raT
« m 11
It is admitted that the origin of astrology-astronomy is to be
traced to the Vedas, which represent the quintessence of all
knowledge, secular and spiritual. This statement may be
controverted by some progressive-minded modern scientists
who condemn religion as a bundle of superstitious beliefs and
practices, by asking men of religion whether the Vedas contain
quantum mechanics. The answer to this is that they teach more
fundamental truths or the Truth which is one in which all
distinctions of mind, matter and universe cease to exist.1 "In
Advaita Veddnta alone, as expounded by Swami Vivekananda,
the dichotomy of man and God, good and bad, faith and reason
finally disappears. A renowned Indian scientist avers that
according to Swami Vivekananda Vedantic thought was not
inconsistent with science. Western psychology has miserably
failed to cope with the super-conscious aspects and laws of
human nature. Where European Science has stopped short,
Indian psychology comes in and explains, illustrates and teaches
how to render the laws pertaining to higher states of existence..." The ancient sages have shown us the subtle and secret
working of the human mind and the way to realize the One
Existence.
It is the firm conviction of great thinkers of the world that the
further modern science advances, the closer it comes to Veddnta.
J.B.S. Haldane writes in his book, Science and Indian Culture-.
1. Vide Yuva Bharati, August 1988 issue.

2

Essentials of Horary Astrology

"Modern Science is converging to the Vedic view that the mind
is the seat of memory." Another great scientist, Dr Paul Bonsfield says in his book, The Omnipresent Self: "The conscious
mind is by far the smallest part as compared to the unconscious
part of the mind which acts as the store-house of memories ideas
and emotions of the past." Typical among the scientists who
have realized the potential of Yoga and meditation is Prof.
Brian Josephson of Cambridge University, a Nobel Prize-winner
in physics in 1973, who started to practise meditation which led
him subsequently to the higher states of consciousness. As a
result of meditation he was able to see that discoveries in physics
were not as important as he hadthought. When medical science
failed to cure the distracted minds and unbalanced emotions,
Yoga has successfully come out with a cure of self-culture and
social balance. He adds that Yoga has been a very important
evolutionary science and very soon it is to be the culture of the
world.
If science can give two quite different results in determining
the nature of light, how scientific is science itself? Heisenberg's
principles of uncertainty showed that at the sub-atomic level
there is no such thing as exact science. The Science of the Self
is the only scientific Science in the realm of the great Yedic Rsis
who have declared that Truth which is self-effulgent is hidden
in the Guha—(Cave of the Heart)." "Tat Tvam asif That thou
art—is the Goal, the Ideal to be realized. Has not the world
witnessed from time to time the mighty spiritual giants, especially those of the recent past like Sri Ramakr$na Paramahaipsa,

BhagavanRamapaMahar§i, SwamiVivekanandaandYogananda,
to mention a few luminaries of rare spiritual effulgence, who
have demonstrated through their ideal life, and wonderful acts,
the voice of wisdom beneficial to all living beings? The supreme
teachings of Vedanta were made lucid by the great masters to
help the householders to lead an ideal life while still living in
the world.
While speaking of Yoga, we are reminded of an invocatory
verse which eulogizes sage Patanjali who has illumined the path
of humanity by eradicating the unspiritual cravings of the mind
(actually sub-conscious) through Yoga, in curing diseases of the
body through Ayurveda-~as propounded in his Carakasamhitd—


Introductory

3

and in removing blemishes of speech through his famous Mahdbhdsya on Panini's Aphorisms. Thus the sage Patanjali had in
view man's perfection.
The Vedas manifested themselves in the beginning of creation
through the sages of yore who were plunged in the bliss of the
Self. This perennial wisdom of the Veda had to be made available to the people by means of Ancillary Sciences known as
Vedahgas, Limbs of the supreme being, representing that
Wisdom. They are six in number viz. Siksa (Phonology or
Phonetics), Vyakarana (Grammar), Chandas (Prosody), Nirukta
(Etymology), Jyotisa (Astronomy-Astrology), and Kalpa (Procedure Code for Vedic Rituals). Phonetics stands for the Nose of
the Being; Grammar for His Face or Mouth; Prosody for His
Feet; Etymology for HisJEora; Astronomy-Astrology for his Eyes;
and Procedure Code for Vedic Rituals for His Hands. The sages

declare that one who studies the Vedas with proper intonation
and pronunciation along with the six auxiliary sciences, attains
Bfahmaloka and enjoys great honour. In this connection it
would be advantageous for astrologers to understand the
rationale of the science of Astrology and its pre-eminent position
in both secular or social and religious or spiritual systems. The
Siddhdnta-iiromani asserts that the Vedas are meant primarily
for the proper conducting of Yajhas or Sacrifices, which in their
turn are controlled by Time which in turn is taught in all its
ramifications through this science of Astronomy-Astrology, that
is eulogized as the very Eye of the supreme Being. The reader
should not be carried away by the impression that the Vedas are,
after all, meant for the benefit of the priests who perform "some
dry and meaningless rituals". This impression was created by
ignorant translators who had an axe to grind. One must have a
fund of knowledge of all the scriptures including the six Ah gas
(Ancillary Sciences), Smrtis, the six DarSanas (Systems of Philosophy), Pur anas, the two famous Epics viz. Rdmdyana and Mahdbhdrata, Ayurveda, Dhanurveda, Gdndharvaveda (Music etc.) and
ArthaSdstra (Economics-Politics). Last, but not the least, is
Penance or Deep Meditation. This is what Swam! Vivekananda
resorted to when he wanted to get the correct import of difficult
Sanskrit texts. In fact there is nothing in the world that cannot
be achieved by Penance or Yoga. The great modern Yogin viz. Sri


4

Essentials of Horary Astrology

Aurobindo, who spent a major part of his ideal life in contemplation, meditation, penance and writing on spiritual topics for
the regeneration of humanity, has said that the Indian religious

and spiritual literature must be interpreted from three angles
or levels viz. material, psychological and spiritual, according to
the competence of the aspirants (Adhikara of the Sddhakas).
Astrology is thus a very important discipline of life for those
living in this mundane sphere. Nobody can, therefore, question
the desire of people to consult a good astrologer who, according
to Varahamihira, must be one well-versed in astronomical
calculations in arriving at proper conclusion after weighing its
pros and cons, expert in mathematics, truthful, humble, devoted
to gods and Brahmanas, virtuous, engaged in performing meritorious acts etc. Even today every professional man or householder in this modern society looks at the calendar to find out
the date, week, day etc. lest he should miss an engagement and
suffer its consequences. Similarly every person, whether a
householder, student, teacher, employer, employee or lawyer
or litigant, would be much benefited in his or her career on a
particular day, should he or she be careful enough to acquaint
himself or herself with the elements of the Almanac, so that
much trouble and worries could be avoided, by avoiding bad
company and cantankerous meetings, and also by having
recourse to special prayers to one's Itfadevatd or deity of choice
with sincere faith and devotion. In fact devout prayers to God
are a sure bridge between this world and the other. In fine,
astrology teaches the faithful as to how they could make even
the worst situation in life tolerably good by practising Yoga
and observing certain rules of life such as non-injury, selfcontrol, earning money by fair means, and living an austere life,
with contentment. As the Upanisad proclaims, this science is
one of the avenues that lead mankind from untruth (unreality)
to the Truth, from darkness to light, and from death, i.e. being
immersed in the enjoyment of worldly pleasures, to immortality
or eternal bliss, otherwise known as self-realization.
This science of Jyoti$a is primarily divided under three heads

viz. Ganita, Jdtaka and Sarphitd. Of these the first division, i.e.
Capita, is of two types viz. Gola meaning Astronomy, and
Ganita, i.e. Mathematics. The second branch is otherwise known